https://suttacentral.net/mn106/en/sujat ... ript=latin“It’s incredible, sir, it’s amazing! The Buddha has explained to us how to cross over the flood by relying on one support or the other. But sir, what is noble liberation?”
“Ananda, it’s when a mendicant reflects like this: ‘Sensual pleasures in this life and in lives to come, sensual perceptions in this life and in lives to come, visions in this life and in lives to come, perceptions of visions in this life and in lives to come, perceptions of the imperturbable, perceptions of the dimension of nothingness, perceptions of the dimension of neither perception nor non-perception; that is identity as far as identity extends. This is the deathless, namely the liberation of the mind through not grasping.
So, Ānanda, I have taught the ways of practice suitable for attaining the imperturbable, the dimension of nothingness, and the dimension of neither perception nor non-perception. I have taught how to cross the flood by relying on one support or the other, and I have taught noble liberation."
Whilst the parallel sutras has this
https://canon.dharmapearls.net/01_agama ... A_075.html19. It was then that Venerable Ānanda saluted the Bhagavān with his palms together and said, “The Bhagavān has described the pure way to the imperturbable. He has described the pure way to the abode of nothingness. He has described the pure way to no perceptions. He has described the nirvāṇa without remainder. Bhagavān, what is the noble liberation?”
20. The Bhagavān told him, “Ānanda, the well-versed noble disciple performs this contemplation: ‘Whether it’s desires in the present life, desires in the afterlife, forms in the present life, forms in the afterlife, perceptions of desire in the present life, perceptions of desire in the afterlife, perceptions of form in the present life, perceptions of form in the afterlife, perceptions of the imperturbable, perceptions of the abode of nothingness, or perceptions of no perception, all those perceptions are impermanent things. They are painful and ceasing.’ This is said to be self-existence. If a self exists, this is birth, old age, illness, and death.
21. “Ānanda, suppose he has this teaching, ‘Everything ends and ceases without remainder and never again exists. It then has no birth and no old age, illness, or death.’ The nobles thus contemplate. If he has that, it’s surely the teaching of liberation. Whether it’s nirvāṇa with or without remainder, it’s called immortality.
22. “Thus contemplating and thus seeing, he’ll surely attain mental liberation from the contaminants of desire and the mental liberation from the contaminants of existence and contaminants of ignorance. After being liberated, he readily knows that he is liberated: ‘Birth has been ended, the religious practice has been established, and the task has been accomplished.’ He is no longer subject to existence and knows it as it really is.
Do you think this
“Ānanda, suppose he has this teaching, ‘Everything ends and ceases without remainder and never again exists. It then has no birth and no old age, illness, or death.’ The nobles thus contemplate. If he has that, it’s surely the teaching of liberation. Whether it’s nirvāṇa with or without remainder, it’s called immortality."
is something possible added or forgotten in the texts? Does it accord with what other texts say in your opinion? I think possibly the teaching being conveyed here is the same as SN 22.55
https://suttacentral.net/sn22.55/en/bod ... ight=false“He understands as it really is: ‘Form will be exterminated’ … ‘Feeling will be exterminated’ … ‘Perception will be exterminated’ … ‘Volitional formations will be exterminated’ … ‘Consciousness will be exterminated"
“With the extermination of form, feeling, perception, volitional formations, and consciousness, that bhikkhu, resolving thus: ‘It might not be, and it might not be for me; it will not be, and it will not be for me,’ can cut off the lower fetters.”
“Resolving thus, venerable sir, a bhikkhu can cut off the lower fetters. But how should one know, how should one see, for the immediate destruction of the taints to occur?”
“Here, bhikkhu, the uninstructed worldling becomes frightened over an unfrightening matter. For this is frightening to the uninstructed worldling: ‘It might not be, and it might not be for me; it will not be, and it will not be for me.’ But the instructed noble disciple does not become frightened over an unfrightening matter. For this is not frightening to the noble disciple: ‘It might not be, and it might not be for me; it will not be, and it will not be for me.’